These Torah readings discuss at length topics that are among the
most challenging for us to relate to. What relevance do the laws
of ritual purity and impurity — after childbirth, for lepers and
for various types of male and female discharges — hold for us?
Why does the Torah place such emphasis on these matters? Why do
we feel so far removed from them?

The Taharah Axiom

In his book Orot, Rav Kook posited the following principle:
“The degree of purity required is a function of the
comprehensiveness of the spiritual framework.” The more inclusive
a framework is, encompassing more aspects of life, the more
rigorous are the requirements for taharah, ritual purity.

The Temple and its service are a classic example. The Temple
projected an ethical and holy influence on a wide range of life’s
aspects — from the noble heights of divine inspiration and
prophecy, through the powers of imagination and the emotions (the
outbursts of joy and awe in the Temple service), all the way down
to the physical level of flesh and blood (the actual sacrifices).
Because its impact reached even the lowest levels of physical
existence — which are nonetheless integrally connected to all
other aspects of life in an organic whole — the Temple and its
service required an exact and precise purity.

By contrast, a spiritual and moral influence that is directed
only towards the intellect does not require such a refined degree
of physical purity. Thus, the Sages taught, Torah may be studied
even when impure.

“'Is not My word like fire? says the
Lord’ (Jer. 23:29) — Just as
fire does not become impure, so too, words of Torah cannot become
impure.” (Berachot 22a)

Changes throughout History

As the Jewish people returned from exile in Babylonia and rebuilt
the Temple, it was necessary to revive the Temple’s strict
requirements of taharah. For this reason, Ezra enacted a series
of enactments stressing the need for greater ritual purity during
this period.

The long exile that followed the Second Temple period, however,
greatly weakened the emotive and imaginative abilities of the
people. The intensity and aesthetic quality of spiritual life
became impoverished, and the corresponding need for a rigorous
degree of purity was accordingly diminished. Thus we find that
one of the six orders of the Mishnah (compiled in the Land of
Israel) is Taharot, dealing exclusively with matters of ritual
purity. Of the 37 tractates of the Talmud (composed in the
Babylonian exile), however, only one belongs to this order.
Similarly, the Talmud repealed Ezra’s decree obligating immersion
before Torah study.

What remained for the Jewish people in exile? Only the Torah and
its intellectual influence. It still involved the physical realm
through the practical observance of mitzvot, but the intermediate
stages of imagination and feeling were bypassed. In exile, we
lament, ‘Nothing remains but this Torah’ (from the Selichot
prayers).

In the long centuries of exile, meticulousness in matters of
ritual purity lost its obligatory nature. It became associated
with idealistic longings, the province of the pious few.

A Return to Taharah

The Hasidic movement of the 1700’s aspired to restore the
concepts of physical purity to the masses. Hasidism places a
greater emphasis on the imaginative and emotional faculties —
particularly through prayer and song — than the intellectual. As
a result, it awakened a greater need for personal and physical
purity. This objective certainly contains a healthy kernel,
although it needs additional direction and refinement.

Especially now, with the national renascence of the Jewish people
in the Land of Israel, these aspirations for physical taharah
should be renewed and expanded. Our national renewal complements
the renewed yearning for spirituality; and the healthy desire to
restore the nation and heal its national soul applies to all
aspects of life, including physical purity.

It is precisely in the camps of the Jewish army that the Torah
demands a high level of purity:

“For the Lord your God makes His presence known in your camp, so
as to deliver you and grant you victory over your enemy. Your
camp must therefore be holy.” (Deut. 23:15)

Together with the renewal of our national strength and vitality,
there must be a corresponding reinforcement of emotive and
physical purity. This will help prepare the basis for an
integrated national life that encompasses a complete rebirth of
the people: from the highest intellectual pursuits, to the simple
joy in life and living.